we have strong reason to assume that the idea of Man as the âimage of Godâ in Gen 1â9 has been developed on the background of this ancient view of divine presence in the shape of images. This view, however, has been so transformed that not a material object, a statue, but Man as a living being14 took on the role of the image.15
The replacement of cultic statues made by human hands with living icons made by God was not novel,16 but was nevertheless a significant development, because human bones and flesh became the materials used to construct a new cultic image.17 Mark Smith suggests that
perhaps the use of Biblical Hebrew s.elem for idols hints at the meaning of the human person as being in the image and likeness of God: unlike the lifeless images of false deities, the image of the human person in Gen 1:26â27 is alive and attests to the living God of Israel.18
The deityâs construction of divine images in the form of the prelapsarian Adam and his eschatological counterparts â Enoch, Jacob, and Moses â constitutes a significant development for the hypostatisation of celestial knowledge because these figures mediate the deityâs power and efficacy to their audiences not only through their utterings and books but also through the medium of their transformed bodies.
Embodied divine knowledge in the form of the imago Dei was endowed with the power of Godâs presence and, as such, commanded obedience and reverence from the rest of creation. This submission is required from those residing on earth, such as animals, over whom Adam is established as a king, and also from celestial citizens â angels, who also must submit and bow down before this living manifestation of the divine presence.19
Furthermore, there are some other epistemological consequences of the resemblance. By virtue of being created in the image of God, prelapsarian humans are able to grasp the fullness of divine knowledge. This represents one of the foundational tenets of the imago Dei religious epistemology, which later Jewish and Christian accounts reiterate. These materials often connect the possession or loss of the divine image in humans with their ability to grasp the entirety of divine knowledge.20 The image of God becomes a gateway to divine knowledge. In order to regain the access that was lost by humankind after their fall in the Garden of Eden, eschatological heroes must recover the fullness of the imago Dei by becoming this entity. SchĂŒle notes that possession of the image of God makes humans âcapable of approaching God in prayer, worship and sacrifice that come from its own creative powers, from its wisdom and from its deep devotion to what is made in its own likeness.â21
Because of this, early Jewish pseudepigraphical accounts often depict their heroes, represented by biblical exemplars, not merely as a reflection or a âlikenessâ of the imago Dei, but as the image of God itself, understanding them as icons of the deity who incapsulated the ultimate knowledge about God in their newly acquired ontology.
Indeed, through the eschatological transformation into the image of God, a pseudepigraphical exemplar became a conduit of iconic divine knowledge who mediates knowledge of the divine form not only to his earthly adepts but to citizens of heaven as well. This demonstrates that while some divine revelations can be transmitted via books or oracles, others can only be conveyed through the âtabletâ of the adeptâs transformed body.
In many pseudepigraphical accounts, heavenly knowledge read from heavenly books and heard from angels was usually transmitted through the exemplarâs writings which he copies from heavenly books or records from the instructions given by angels. Yet, the incomprehensible vision of the divine form and its embodied presence cannot be simply put on paper â it must be embedded in the adeptâs own body in order that the most recondite disclosure could be transmitted to others. So, this iconic knowledge was literally imprinted on the adeptâs changed physique, making him a replica of Godâs anthropomorphic extent, his visual representation through which he is able now to communicate the divine presence. Mosesâ shining face is one of the earliest biblical specimens of this endowment and, as such, a paradigmatic example for future transmissions of this type of iconic knowledge. However, the iconic epistemological dimension of Mosesâ shining face or Enochâs and Jacobâs transformed bodies often escapes interpretersâ attention. In order to better grasp these traditions of embodied divine knowledge, we need to investigate early Adamic accounts which lay an important conceptual background for epistemological personifications.
Background: Adamâs inauguration into the role of the divine icon
In order to better understand the complete pattern of the conceptual developments pertaining to the pseudepigraphical exemplarâs initiation into his role as the divine image, we must carefully explore the induction ceremony found in the Primary Adam Books. Although the macroforms of these books represent products of later Christian milieus, these Christian compositions are important compilations of early Jewish22 Adamic traditions.23
Despite the fact that many details of the initiation into the divine image appear in other early Jewish accounts â including the Book of Daniel, the Exagoge of Ezekiel the Tragedian, 2 Enoch, the Prayer of Joseph, and the Ladder of Jacob â the Armenian, Georgian, and Latin versions of the Primary Adam Books24 include the synopsis of the ritualâs crucial elements.25 Many details of Adamâs inauguration into the imago Dei appear also in other Jewish, Christian, and Muslim materials, including the Slavonic version of 3 Bar. 4,26 Apoc. Sedr. 5:1â3,27 ...